Hamzah Wald Maqbul – Aqidah Tahawiyyah Part 5 Tawhid Center MI 08202016
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AI: Transcript ©
So just
just, I guess,
follow-up.
If you actually do meet
you do meet somebody who's, like, or whatever,
please don't, like,
bash them in the face and, like, whatever.
Okay?
What did we say before? Because most of
these people, their forefathers were Muslims.
Their forefathers were Muslims. And for whatever reason
or another, they got caught up in that.
Try to give them
try to give them don't take from them,
but try to give them to the deen.
Don't don't just bash them in the face.
I've met actually a number of people
who, accepted Islam,
after having been a part of that group.
One of the brothers I went to Hajj
with,
one brother, amazing brother, I met him in
in the Hanqah of my Sheikh,
Raheem who
was himself
the the nayibamir of Khatmun Nabuwa in, in
Pakistan. The the the there's a group that
basically,
they they they they are tasked with
the defense of the of the Muslims against,
deviant groups.
And the occasion of that group coming together
of different disparate ulama was because of the
Qadian issue in in Pakistan. You have to
understand Pakistan when it was made,
their false prophet Mirza,
one of the things that he he he
he claimed prophethood during the reign of the
British over the Indian subcontinent,
and one of the things he claimed was
part of his was that it's haram to
make jihad against the British,
which was very convenient.
And fast forward to now, their headquarters are
not in India or Pakistan. They're in London,
which,
you know, the the pieces of the puzzle
fit together perfectly.
So,
at any rate,
I met in the hank of my sheikh
who was the Naya Bameer Khattman Nabuwa,
a young man
who came to visit and he said that
I I was a Qadian before and my
wife was also.
Both of us became Muslim and both of
our families ostracized us.
He said that nobody came to our wedding.
We had our nikah. Nobody came from either
side.
He said, like, about a month later, my
wife, some of her,
her mother and her sister, they came just
to drop her stuff off,
at the at the house. Some of her
things, they came to just drop some of
her things off. So they're still, like, they're
still, like, still her mother and still her
sisters. So there's kinda awkward, but they still,
like, know each other, have some sort
of sympathy for each other.
So they said, okay. We'll meet your new
husband as well.
And so they met, and, they just made
small talk chit chat. So so he said
that my sister-in-law, she said something to me.
She goes, okay. You have a beard and
you kinda pray. You're kind of a pious
guy. Tell me how can I, you know,
what some du'a I can do to, like,
you know, make my my my husband I
feel like he doesn't pay attention to me?
He doesn't really love me, you know. How
can I how can I what some du'a
that I can, you know, rectify that situation
through?
And this guy is this guy is a
interesting guy. He goes, I know something, but
you're not gonna like it.
She's like, what? He's like, no. You're not
gonna do it, so I'm not gonna tell
you. So he can build up the suspense
of, tell me tell me tell what is
it? It's okay. But don't be offended when
I tell you. Okay? Because you asked. She's
like, okay. Fine.
So he says, take a picture of Mirza,
your false prophet,
and, burn it. And then spread the ashes
and hit them with a with a shoe
and, flush them with the toilet and then
make dua to Allah to Allah for whatever
you want, it'll happen. He says that I've
done it several times, always works.
And she's like, oh my god. Like, what
and he's like, no. No. Listen. Listen. Listen.
Listen. You guys also believe Allah
is. Right? Allah forgives all sins. Right?
Yeah. I guess so. He was just trying.
If it doesn't work, then make Tova afterward.
You'll be fine.
And,
so she's like, okay.
So he gives her a he gives her
a lighter,
and she does it. And he hears that
I heard the toilet flush, and then I'm
I said, then I made dua yalla. She
did this thing.
You know, you gotta help us out here.
So he said that she got a call,
like, 5, 6 minutes later from her husband.
Oh, how are you doing? You know, are
you okay? I miss you. Blah blah blah.
And then and then he's like, see, it
worked. She's like, I don't know. It could
have just been random. Blah blah. So she
was kinda like, you know, I don't know.
Maybe it was just whatever.
So then he sends her a text message,
like, 5 minutes later with 3 words in
it, I love you. So she she took
Shahada.
Yeah. So
it's just a little story about that. But
at any rate, the point is like we
said before, right, the the
the
the concern
the worry and concern of the prophet sallallahu
alaihi wa sallam was what?
Was it how to bring these people into
Islam?
So they're already praying 5 times a day.
They already know the fatiha. They already don't
eat pork and things like that. If you
meet somebody like that, be you know, if
you know, there's a difference. People have bida'ah.
Some bida'ah are keep a person within Islam
and some of them take a person out
outside the pale of Islam. Right? But, obviously,
this started from a. The in this case
is
something that takes a person out of the
pale of Islam.
With people of whatever they are, there's generally
a difference between the people who are the
active callers to that group.
Imam Ghazali says
that those people,
they're like a waste of time.
Because some people have wrapped their mind up
so much into their that they're, like,
they don't think rationally anymore. They're not people
who are looking for the truth. They already
think they have the truth. Anyone who thinks
they have the truth and they know stuff,
that person is never, never gonna get anywhere.
Even if they are Muslim, they're never gonna
get anywhere. The day that you think that
you know of something, that's the day the
door doors of learning are closed for you.
Right? Those people generally are like a waste
of time.
But there are also people from these groups
that are just circumstantially, that's the family I
was born into, that's the way my parents
are, that's the way my community is, that's
the city I was born in, that's the
group of friends I fell in with, whatever.
Or there are people who are actually searching
and learning and trying to learn something. Those
people,
you know,
it's not shouldn't surprise a person if they
if they enter the deen again inshallah. All
of them, give them the tawfiq of of
of of abandoning their misguidance and entering into
the deen. We would be the happiest ones
for them if that happened. We're not people
who carry hate around with us. We don't
like, you know, hate we don't carry hate
with us. We're people. We carry love with
us and love beats hate every time. It's
not even a contest.
So, you know, a person even with their
stupidity, we never make du'a against them that
that that they, you know, that, you know,
even if you make du'a, for example, if
someone's doing something bad, even if you make
dua, this person, everything they do is so
horrible,
you know, just take them away. Just take
their life. Take them away. That's not you
don't do it with the nia that you're
doing it as spite.
The only one who has the right to
punish is Allah
Even then your knee has the you Allah,
you restrain them from doing even more wrong
and harming themselves even more, harming other people
even more. But,
love should be the the the perspective that
you do things from, not not hate because
that's the way the Nabi used to do
things.
And
the was the one who sent as a
prophet,
to all of the jinn and all of
the humans.
And he he was sent with the truth
and with guidance and with with light.
Right? And so the the he was sent
with guidance and with light. And what was
the greatest thing the prophet
was sent with is the Quran. So that's
what's talked about in the point number 35.
And that the Quran is the word of
Allah Subhanahu wa ta'ala.
The Quran is or I should say the
speech of Allah,
that appeared from him
without any modality.
So we consider the speech of Allah ta'ala
to be one of his attributes.
And the book of Allah Ta'ala is part
of his divine speech.
So,
again, it's a matter of perspective. So So
for for you and me, you may think,
like, what is the Quran? And so what's,
you know, sitting there's copies of so many
Qurans in the Masjid. That's technically not a
correct usage of of words. Right? There's only
1 Quran.
It is a divine and uncreated attribute of
Allah Ta'ala's speech.
And just like Allah Ta'ala is not bound
by time and space, his speech is not
bound in a book.
What the books are sitting in the masjid,
they're called a, the.
Right? They're,
writing down of the words.
When
the words are written on the paper, that's
not the Quran. And when the person is
reciting, it's not the Quran. The Quran is
the divine speech.
It is an attribute of Allah
Like, rahma is an attribute of Allah
Like, forgiveness is an attribute of Allah Like,
sight and life are attributes of
The Quran is an attribute of Allah,
which is invoked when
a person recites
these words
or when a person reads and writes these
words.
So we don't say that the mushaf is
an attribute of
Allah, nor do we say the vocalization
in the voice box of the compression sound
waves
is an attribute of Allah to Allah. Rather,
these are all parts of the plainly and
clearly parts of the creation.
But there's an attribute of Allah Ta'ala which
is invoked just like if you do something
good, you invoke Allah's mercy, you do something
bad, you invoke Allah's wrath.
Right? There's an attribute of Allah which is
invoked when you when you read these words
or when you write these words.
That attribute is the divine speech of Allah
But since it always comes with either the
recitation or the reading,
that's why from our perspective, from our frame
of reference, we associate the things together.
But you can understand how the book is
part of the creation and how the the
the sounds are part of the creation.
But but what is the creator, the attribute
of the creator? The attribute the creator is
the effect that is invoked in that in
that time and place.
He sent it down.
He sent it down on his
as a as as a as a revelation
what those words are and what that Quran
is.
And the believers, they
they, they they believed they believed him and
they consider that to be truth,
considered that to be true.
And they
are people who
have certainty that this is the speech of
Allah Ta'ala
in reality.
Not not metaphorically,
that it rather, this is literally the speech
of Allah
Okay. Again, what do we mean by speech
of Allah We mean an an attribute of
Sifa of Allah Right?
One of the ways he interacts with his
creation.
We don't mean that Allah is there,
body and his talks like that.
Why? Because what was this point number 2
in the entire that there's no one like
unto him. There's nobody like him.
Rather, this is an attribute like his attributes.
There's an attribute of called his speech,
and it's invoked when these words are said,
read, or written
or or vocalized.
And that attribute has effects on people.
So the one who understands Arabic, they'll understand
something from Allah's hukum,
but it's
much more than that. It's so much deeper
than that.
And how can we explain
in simple terms other than to say that
people read
without knowing a lick of Arabic.
And nobody,
after they're done with their wither, feels like,
oh, I wasted my time.
People may not even go to it regularly.
They maybe feel sluggish to go from before,
but afterward, everyone leaves from the from the
masjid feeling clean inside.
I know non Muslims who love to pray
salat to Tawawi.
Non Muslims who will pray Tawawi for the
entire month. Why? Because the effect of the
divine speech on their heart, it's something they
enjoy.
This is the of Allah Ta'ala that he
gives someone the the and he doesn't give
it to another person. We should thank what
for what he's given. But there's nobody who's
like, yo, dude. That was bogus. Like,
I should you know, I would've I was
better off, like, watching TV at home. Nobody
nobody feels that way. Nobody at all feels
that way.
Even though sometimes you struggle, you're sleepy, you're
tired during the tara'awi, you struggle to drag
yourself to the masjid, but at the end
of it, the feeling of clean of of
of just a clean feeling that a person
has inside, everybody has it. And this is
this is, a proof not of what the
complete effect of the divine speech is. The
complete effect nobody can understand.
And some people, they they they the effect
is they're more dyed in that effect than
other people are.
And if a person wishes to be dyed
in the the color that Allah put in
the Quran,
Then let them
preserve their eyes from looking at the haram
and preserve their ears from listening to the
haram. And
be very careful about what you eat and
drink,
and be very careful about the money that
you earn, and be very careful about the
people that you hang out with, and what
what, effect that they have their state has
on you.
The more pious and righteous a person is,
the more beloved to Allah that person is,
the the deeper that effect will will will,
will be in them and the more brightly
that color will will manifest themselves
manifest itself in in that person.
But everybody has some some part of the
effect, and it's not just by understanding the
meanings of the words.
Say, even if the ocean the ocean and
how many oceans are there? It's really just
one big ocean. Right? If the ocean was
all ink
to write the words of my my lord,
the ocean would have finished before we, before
you before you would be able to write
the words of my lord, and even if
you bring another
ocean behind it. Meaning what? The words may
be finite, but the what's contained therein, if
you were to try to encompass it, it's
not it's not something you can it's not
something you can encompass.
And,
you know, the the the whole the the
whole discussion
regarding the Quran,
what is it? What does it mean? What
do its words mean? There's a very small
part that we understand,
and there's, like, some part that the larger
part we will understand. There there are ayat
of the Quran when you're dying, you'd be
like, that's what that ayah means. And when
you're in your grave, you'll be like, oh,
that's what that aya means. When you're in
Jannah, you'll be like, that's what that aya
means. And the people who have a higher
maqam in Jannah will understand even more than
the ones who were, and a lower maqam
of Jannah, and it never ends. It never
ends. And still the greater part of the
knowledge is with Allah Ta'ala, not with the
creation.
And you don't know what's happening.
Every word, alif, lam, mim, even though you
don't under you don't understand what's happening, how
it affects you physically, how it affects you
on a cellular level, on an atomic level,
how it affects you spiritually, how it affects
you mentally. You don't know how it's affecting
you. It's reshaping you, remaking you in a
better form and in its
form, and it's it's doing something good to
you. You don't know how it's healing you,
how it's how it's helping you. It's doing
all of these things. This is part and
parcel of what we what we believe regarding
the the Quran. This is why everyone should
have a word of Quran that they read
every day. And if you read the hadith
about the the
virtues and benefits of the Quran, they're really
interesting. Right?
The person who is,
the person who is occupied or preoccupied
by reading the Quran such that they cannot
make dua
while they're reading Quran.
As long as they're reading Quran, I will
give them the best of what they could
have been asking for.
Meaning, the Quran itself is like, when you
read it, it itself is the that it's
making dua for you. It's investing you with
with the the the benefit of making dua.
Not your dua, but whatever the maximum, like,
the creation could have asked for, it's like
loading you up with that. Like, there's all
these things happening at the same time. If
you look through if you go through all
the the the, fadail of the Quran and
the the the virtues of reading Quran, they're
very interesting actually like that. It leads a
person to understand that there's more going on
there than what first meets the eye. You
under if you understand what I'm saying.
So,
you know, it's it's it's something very important.
I personally have seen places in the world
where
more or less every kid becomes a Hafid
of Quran.
And it's not something that requires, like, super
interventionist type of,
education.
There are places even
villages that are like that.
There are places that are even villages that
are like that. And it's a good workout
for the mind, for the memory, for all
of these things. Kids, they come and they
they they read and they become the father
of the Quran. Not like the ones that
we have over here. Right? Here we call
someone a half of the Quran
if they're able to, like, slap through
making, like, less than 7, 8 mistakes
and,
only on the heels of, like, super intense
review of that juz on that day and
then not, like, reading it for the rest
of the time. And when I say, father
Quran, I'm talking about people who, like, years
have gone by, they haven't made mistakes.
People who know not only how to read
the Quran, but they also know the rasim
and they know the different and things like
that. This used to be the beginning of
our education.
Right? All of the Muslim world from pre
modern times and from from the time of
the prophet sallallahu alaihi wa sallam until today
and still in certain places in the world.
What was the first education that you received?
You were sent to the masjid and the
imam of the masjid who was someone who
was a man of god that people respected
from the Alula.
Right, that same person who could have sat
and taught Bukhari and taught the advanced books
of Aqida and the advanced books books of,
the people wanted their children to have some
sort of with that that that that person.
Because right? The
are the
Right? They are the oliya of Allah.
Right? Unfortunately, we live in an age that
the whole society has decayed to the point.
Right? You get the that are representation of
your society.
So if your alem is, like, you know
if your alem is a person who, like,
isn't careful about, you know you know, if
your alem is eating machine slaughtered chicken, it
means your society is pork eaters. You know
what I mean? If your society
he's a representation so he's he's but he
still has that maqam, whoever it is. This
knowledge doesn't enter into somebody's heart except for
it changes that for the better.
That's it. Even though
the are not perfect, and we know this
and sometimes certain examples come that are so
egregious, they're almost depressing.
Right? But it still it still doesn't mean
that the the illness the same or whatever.
And the illness doesn't enter into a heart
except for it does something for a person.
In the in the old days, we used
to value those people who were actually the
And these the first thing they would just
do is send the kids to the masjid.
And what would the first thing they would
learn? Fatiha,
alifbatatha,
read the Quran, etcetera etcetera. And all of
the education from there on out was all
based on what?
The book of Allah and the sunnah of
the prophet sallallahu alaihi wa sallam.
So Muslims used to have scholars of different
things. They used to have universities. They used
to produce doctors. They used to produce engineers,
mathematicians,
philosophers.
You understand what I'm saying? They used to
produce people who wrote great literature.
All of it all of the books started
with Alhamdulillah.
They all started with Bismillahir Rahmanir Raheem.
And if you see, like, you know, in
a in a seed of learning, like Al
Azhar al Sharif
and Jamiatul Qarawiin,
Jamiat Zaytuna. Not the one in in Berkeley,
but the original Zaytuna in Kerawan,
in in Tunisia, modern day Tunisia.
You see all these old seats of learning,
they would produce doctors. They would produce people.
And all of them, if they sat in
a line, right, they all dressed the same.
And they all, you know, this is a
Faqih. He's a Mufti. This is a Muhadith.
This is a doctor. This is an astronomer.
This is a,
you know, an engineer and mathematician.
They all they all wore the same and
turban.
And if you ask any of them how
to pray salat, they'll tell you all the
masala of salat.
And if you ask them aqidah, they've all
read, you know, starting with
the the syllabus of books of. It's part
of your education.
Why? Because your math is an outgrowing of
your deen.
And your,
your science is an outgrowing of your deen.
Your philosophy is an outgrowth of your deen.
It was one system that was unified.
And, this is something that, unfortunately, the hang
up of
the west, where their deen completely suppressed
any sort of rational thought. It required them
to believe that the earth is flat and
the earth is the center of the universe
and that the earth,
the, you know, the sun revolves around the
earth and the earth is only 5000 years
old and,
you know, what was their first mistake was
what? You thought that Allah to Allah is
from the earth.
You right? And if Allah is a part
of the earth, that means the earth the
duniya is greater than Allah to Allah. So
who's your real god?
Is it surprising then that they're the most
materialistic
the most materialistic
the most materialistic
civilization
ever known to mankind?
No. What does it start from?
Aqidah.
Think about that. And people are not cognizant.
The fact that people are not aware of
why that is the way it is, doesn't
detract from the fact that it is true
and that is the source of why the
people are so materialistic.
That this earth is so mukaddas, this material
world is so holy and sacred that from
it came the son of God.
Right? And it's a trinity. The son of
God is God.
If the dunya is that sacred,
then money is also sacred.
Land is also sacred. The house is also
sacred.
You understand what I'm saying?
It's all
the and we say,
no. Back up. It doesn't work that way.
God is not from this earth. This earth
is not sacred. It's going to end one
day. It's very finite, and it's a it's
a it's a it's a, you know, it
may be a good place to have a
good time every now and then,
but it's not gonna last forever. And it's
it's definitely not going to be able to
save you on the day of judgment.
And we say that the book of Allah
Ta'ala is not
created like the
speech of the creation.
Rather, the speech of Allah Ta'ala is an
eternal and uncreated attribute of Allah
Now this was the folk we talked about
before. We talked about the mehna, the the
first
kind of religious violence or intra Islamic religious
violence or inquisition that happened in the history
of the Muslims. And it happened at the
hands of a group known as Al Muertazila.
Means to withdraw from the group.
We're the.
So the Mu'artazila are withdrawing from the group.
We're the ones that they withdrew from.
And so they were a group of people
who,
essentially
you know, the first bida'ah that happened is
in Islam is the of a group known
as. The
were a a faction of the army of,
when he was fighting with Sena Muawiya.
And essentially what happened is a great battle
occurred in a place that's halfway between Iraq
and Syria. Sayna Ali's,
capital was in Iraq and and and Sayna
Muawiyah
whose capital was in Damascus and Syria.
And so their armies kind of met, somewhere
near the borderlands
between Syria and Iraq.
And a great battle occurred
that lasted like more than a week.
It's probably the one of the greatest tragedies
in the history of Islam.
Because 2 very evenly matched armies with very
similar tactics that know each other very well,
and how they fight,
they fought. They slugged it out in a
battle that just wouldn't end. They just go
out at day after day after day. It
just wouldn't end. They'd fight during the day
and then retreat during the night, regroup, and
then go out at the
next day. And a great number of of
people died in this in this battle.
And, what happened is
after after days of fighting,
even then the Sahaba on whom they're very
interesting people. Like, during the day, they would
battle with each other and at night, they
would eat together.
He would send his messenger to at night
asking fit questions.
Because it's like, you know, I have this
political thing with you, but have more knowledge
of the deen, so I'm gonna take this
opportunity to learn your opinion about different stuff.
Commented
that
that Allah even my even my adversaries,
they bore witness to the the the knowledge
Allah gave me.
So
they kept fighting kept fighting until eventually, Sayna
Ali who was on the verge of getting
the upper hand and routing the army of
Sayna Muawiya after which he could have easily
marched and take over the mat took taken
over Damascus
and reunified,
re reunified the caliphate.
But, a contingent of his army, they gave
up they gave up hope. They themselves, you
know, because sometimes the victory is just within
grasp. That's the time you have to dig
the deepest and work the hardest. A contingent
said, no. No. No. How can we finish
them off and fight them right now?
And and, they're our brothers and whatever. Maybe
we should see another way. And they weren't
saying it except for because of their laziness
and their their inability to finish the job.
And so what happens at that time, say,
the Muawiyah's,
army sues for peace
and,
this whole, like, other than, you know, discussion
goes on. But what happens is
the same people
who wanted to give up and and negotiate,
those people afterward,
right, they
they they say, oh,
Sedna Ali should have finished the job.
And he didn't finish the job. And now
this this,
you know, conflict is still alive. And,
you know,
one of the reasons was
successful is that the tribal the tribal divisions,
that were that were sent to the different
lands
of the Muslim world,
they're sent by tribes. The tribal units were
kept intact,
and they fought as, you know, a tribal
unit and said, Nama'r radiAllahuhan who send and
said, Naba'bukar radiAllahuhan who send different tribes to
different fronts to go and fight. So the
tribes that came to,
came to Syria, they're all Yemenis.
And Yemenis out of the the armies of
the Arabs were the most dependable, trustworthy, hardworking,
loyal,
and courageous
and,
you know, just solid troops and soldiers.
Whereas, the the armies that took over Iraq
were people who bickered and fought all of
the time. And if you read the history
of Iraq, the history of Iraq is like,
just one let's just say it's not just
this era that we're in right now. This
is like something that happens again and again
and again. The political history of Iraq is
supremely turbulent.
So part of the reason saying the Muawiyah
had the upper hand is because the armies
that were in in Sham were far more
disciplined. They're they're they're the contingent of of
of Yemen, and they're far more disciplined than
the the armies of Iraq. So what happens,
these people come back. They start complaining.
Oh, I didn't finish the job. Didn't finish
the job.
Now this conflict continues, blah blah blah. And
you sued for peace even though you should
have just killed them all. And, anyone who
and you are so they have this weird
line of reasoning that say, Nali is the
rightful leader of the Muslims. Right?
Which is also a belief of the at
least during his lifetime. And he's and then
afterward then Sayna Muawi is the leader of
the Muslims, but that's not a matter of
aqidah. That's a political
fact.
Who is the rightful leader of the Muslims.
And,
you shouldn't have sued for peace with them.
You should have kept fighting them. And because
you compromised on a matter of haqq, you're
not a Muslim anymore.
So they made Takfir al Saidna Ali, and
they made a separate group. And then they
engineered their own,
their they engineered their own,
and one of the points of their was
anyone who commits a sin becomes
a kafir. And because they're a kafir, they're
an apostate, and so you can kill them
and you can enslave their wife and children
wives and children, and you can take their
their money as kanima, as as war treasure.
And so this group this first group was
called the Khawarij.
The prophet
is the jama of Khawarij. Khawarij means someone
who who's like out of who leaves, who's
gone,
who's out of the boundary.
And so the Nabi actually
foretold
he foretold the coming of these of these
people.
There's a man once who came to the
prophet
and asked for asked for the money of
salakah. And the prophet
said, I don't have anything to give to
you. And so he got very angry, and
he says he said, by Allah, you haven't
you're not you haven't been just,
and he leaves. Sayyidina Umar says, we ask
for permission to take care of the deal
with this guy. You don't just walk up
to and say stuff like that. And said,
Nabi says, let him go. There are many
more people like this. You'll see them
afterward. You'll see people like this. And and
if you see them, you should fight them
because they are the worst of creation underneath
the cover of the heavens.
And so this is Sayna
Umar Sayna Ali Sayna Ali readna Ali interpreted
this to mean that the prophet
was talking about the that I lived and
I fought these people.
And so what happens is now, Sayidna Ali
not only does his own contingent very an
an unreliable
of his army,
Now he has to fight the Khawarij while
also keeping,
you know,
also
being engaged with this political struggle with saying
the Muawiyah
whereas Muawiyah, he's he's safe in in in
in sham, and his army is loyal to
them. They're very strong, and loyal army.
So at any rate,
the, right, you under you see the connection
between the and the.
Right?
Are the ones who left the
are the ones who are outside. They also
left, and they made their own like.
And so what happens is is
like 2 point o.
The
themselves were very backwards illiterate type people. Most
of them were Bedouins,
and they were people that were
intellectually very unsophisticated.
And so Said Abdullah bin Abbas
debated with them. A number of the Sahaba
debated with them and basically shut them down
really hard in debates.
And,
they remain a problem through
the end of the reign of Banu Umayyad.
There's a famous,
strong man general of Banu Umayyah. His name
is Al Muhallabibnu
Abi Sufra,
and he will then, the the the will
disperse from from,
Iraq.
Right? Hajjaj will
expel them mostly from Iraq, and then they'll
disperse into parts of Iran and parts of
North Africa.
And, they'll be fought and crushed basically wherever
they are until they retreat to very small
pockets,
in different places in a very mild and
reduced form, much like a virus.
Right? Viruses that are like super epidemic viruses
that kill people. What happens is, obviously, the
virus kills everyone. It infects and the virus
is not gonna go on very long. So
after a while, it has to, like, mutate
into a milder form in order to survive.
Just like that that happened with the. So
they're isolated for some long time. There are
still in the world.
The the the sultanate of Oman
The sultanate of Oman is is a a
a is ruled by a,
Khareji,
but they're, like, are,
like, very
reduced. They're like, oh, we say that a
person who commits a sin is a kafir,
but you can't call them that. It's just
that's the reality that they are a kafir.
And if they make toba, they become a
Muslim again. But they they they they that
that group of people in that line of
thinking, they're the.
They're they're kind of a light.
They still rule over there.
And,
and so so that
trend, it never really like, the never accepted
it. So then a second, like,
2.0
happens in the.
And the
essentially are people who,
who have these tendencies
toward,
but they try to cloak it in some
more sophisticated
intellectual garb.
And what do they do it with? They
do it after having read Greek philosophy.
Because as the Muslim world expands and and
and,
Greek Greek philosophy, Indian philosophy, the philosophy of
the world kind of the Muslims start to
become exposed to it. They become enchanted specifically
with rationality and with Greek philosophy.
And so they say that rationality
is a,
is a, a source of truth on par
with revelation.
Rationality is a source of truth on par
with revelation,
which sounds like a really good idea. Someone's
like rationalist philosophy, we kinda need that because
Muslims behave really irrational. I, sounds like a
win to me. Well, there's a couple of
issues. 1 is that the theory of of
of of of revelation is that
Allah teaches mankind what he knows not.
The
whole function of revelation is what? To teach
you what you don't know.
And so as Sunnis, we don't as people
of the Sunnah, we don't say that,
this is by the way, I I hope
you appreciate this fact that most people for
them to be a Sunni or to be,
it just means you're not a Shia.
That's not what it means. There are plenty
of are not Shia. The ISIS are are
not Shia, but they're definitely not Sunnis because
half of this stuff, you know, they don't
accept.
It's actually an independent identity. It's an identity
and it's a worldview and it's a philosophy
and it's a approach to the interpretation of
Islam
that is independent of any other groups. It
doesn't require other groups to define it.
But, unfortunately, you know, nobody knows that. And
CNN and BBC sure don't know that because
they keep referring to ISIS as a Sunni
group and it makes, like, the
hair on my neck stand up with anger.
But,
the the, you know, the idea is that
this rationalist philosophy there. So the theory of
of the is that sends down those things
that rationality would never let you figure out.
So we say that, for example, there are
3 sources of knowledge in the world. One
source of knowledge is what the.
So fire is hot. Every time you touch
fire, it's always been hot. It's always burned
you. So you know that from experience.
Right? Empirically, directly, you can experience that fire
is hot.
That's one source of knowledge. The second source
of knowledge is rationality.
Rationality
is, you know,
certain principles,
that tell you about something without having to
experience it directly.
So every time you put your hand in
the fire, you always knew it was hot
by experience. Now that there's a new fire,
You know, the new fire is gonna be
hot also by analogy.
Or like simple things like if a equals
b and b equals c, then what is
the relationship between a and c?
You can tell that they're equal without having
to put them in the scale pans with
each other.
This is rationality. You don't have to experience
it. You already know enough information to extrapolate
new information from what you already knew.
So this is the second source of source
of information.
The third source of information is from Wahi,
and the function of Wahi is to send
down that information
that if you had a million people who
are all super geniuses,
The physics of Einstein, the
Kalam of Ghazali,
right, the memory of this person, the this
or that. You put a million of them
together and each of them can live a
1000000 lifetimes all collaborating with each other, but
still there's certain things they wouldn't be able
to figure out. There's not enough seconds in
the life of the universe for them to
be able to figure
out everything. So gives us a a head
start. Says here, these things you would have
never been able to figure them out. This
is for your benefit. I'm telling them
to you here. So the idea of putting
rationality on par with,
right, it's an injustice.
Not because we're irrational people,
rather rationality is like a gram scale.
You know you know gram scale, like, they
they use it to like sell jewelry and
other
contraband substances.
Right?
A gram scale, if someone were to give
you a gram scale and say, go weigh
a mountain on it. Go weigh Mount Everest
on it. Are you gonna be able to
do it? What are you gonna break the
mountain into pieces and then just keep weighing
the small pieces and
then add them piece by piece? It doesn't
doesn't work that way. It's impractical. It's not
I mean, it's impossible.
Not because of a deficiency in the gram
scale, but in in a lack of capacity.
So these people, because they they,
you know, they were so enchanted with Greek
philosophy, they put
rationality
on
par with with
and they started making up, all sorts of
other, you know, things in and
they started to apply what their sensibility about
what's rational
to the wahi itself.
So one of the things that they said,
they said that it's impossible
that the Quran which is written on paper
or that's,
vocalized can literally be the speech of Allah
ta'ala.
That's impossible. That's irrational. So we'll make a
wheel saying that that that's not the case,
and the Quran is created.
And it's only called the speech of Allah
metaphorically.
And,
that's that's that's what we believe. And they
went one step even further because this this
is a this there's a question. Right? Is
if someone were to come to you, like,
you know,
especially those of us who haven't been exposed
to this question before, if they were to,
like, come up to you and be like,
hey. Is LeBron created or is it,
uncreated?
You'd be like, I don't know. I never
thought of that before.
And the reason you never thought of it
before is because it's not really that important
of a question to your iman.
And functionally, it really has almost no impact
on your life.
So
the Muertazila not only took an opinion about
this issue,
which there's no evidence of anyone during the
life of the prophet, sallallahu alaihi wa sallam,
ever asking about.
Okay? Remember we said that the mutashabiha
the su'alu anhu bida, even though we don't
consider this from the mutashabiha, but the those
things that are like abstruse matters, allegorical matters
to ask about them. The Sahaba radiallahu anhu
and the salaf used to consider this to
be a used to consider this to be
a reprehensible innovation. The only reason the ulama
will start talking about them afterward is because
the people of these,
and
deviant sects will start spreading wrong ideas about
these things. And so the ulama of the
sunnah have to make that wheel just to
shut them down. They don't make that wheel
as a speculative
way of figuring out what they believe, but
they do it as a tactic to protect
the Ummah of Sayidina Muhammad from
deviance and misguidance.
So what happens is the not only do
they say that the Quran is created,
they say anyone who says that the Quran
is not created that person has committed and
that person is,
should be killed.
Remember the whole thing again?
Using an excuse to throw people out of
the deen and then, like, killing them for
for something. Right? And killing them for it.
And then, obviously, when they're dead, you can
take their money and you can do all
this other stuff. Right?
This is basically Khawarij 2.0.
So they made this into the first inquisition
in the history of Islam. The first time
that Muslims had violence against each other for
a difference of opinion
was what? Was
the,
the the inquisition of the Khwarej where they'd
ask people. Right? Because the they said the
inquisition of the martinez. Because the Khawarij would
kill people if they say you're a sinner.
As a punishment for your sin, we will
kill you. This is a punishment for belief
that if you don't believe that the Quran
is created,
we will jail you and we'll kill you.
They killed a great number of ulama.
There was great strife in in in,
in in in the caliphate. During the dola
of Banu Abbas,
the, the Mu'tazili,
tutors and and and and teachers of Al
Namun,
the Khalifa Al Mamun,
they,
basically take over the the government.
They take over the judgeship. They take over
all of the the the positions in the
government,
and they convince him to to allow them
to carry out this inquisition.
So Al Mamun, Al Watek,
and, Al Mu'tasim,
These 3 these 3 leaders, the this persecution
continues under them. And this is the reason
that Imam Shafi'i leaves Iraq and goes to
Egypt to escape from this persecution. Although, it's
there in Egypt as well, but it's not
as pronounced as it is in Iraq.
And, there are great number of that buckle
under the the the, under this, under this,
inquisition, and they will feign the belief of
the Mu'tazila publicly just to save themselves from
from from getting killed.
And Imam,
Abu Hanifa I'm sorry.
This happens after Imam Abu Hanifa and Imam
Malik pass away. But Imam,
Ahmed bin Hambur
is very famous. They call him the imam
of the Ahlul Sunnul Jamaa.
The question comes up, are the other imams
are also imams of Ahlul Sunnul Jamaa. Why
are we calling him the imam Ahlul
Sunil Jamah? He was a he was a
master Muhadith and beloved person of of of
Baghdad.
Universally respected by not just the Muslims, by
everybody to be a sacred person, a holy
man of God. When he died, his Janaza,
they by the 1,000, Jews and Christians, Zoroastrians
came in his Janaza.
Why? Because they recognize that this is a
person of justice and a person of spiritual
benefit. They used to see the barakah of
him and they used to ask him for
his duas, etcetera.
And that's also a lesson for us, you
know, if we died, you know, the heart,
our neighbors would say good riddance. And much
of it is because of propaganda, but we
also if we were people superior Aflaq, then,
you know, it would it would definitely have
an effect on our neighbors.
So,
Imam Ahmed bin Hambo, they take they they
put this question to him about the Quran.
Do you believe the Quran is created or
uncreated?
He says, I believe it's the uncreated speech
of Allah ta'ala. This is what all of
the the the proofs of the book of
Allah and the sunnah of the prophet
indicate.
And,
he was jailed. He was beaten.
He would be repeatedly
beaten, jailed, brought in front of the Khalifa,
asked the question again. He would give the
wrong answer. And while they're beating him, he
would say, he would say, bring me a
proof from the Kitab and Sunnah of your
position, and I'll accept it.
But there was no there was no proof
that anyone could bring. It was all just
this kind of rational philosophical type stuff that
they kept bringing up again and again.
And what ends up happening is that, he's
beaten so hard.
He he literally he he
even though what happens, Allah
will then lift the. There's a
Khalifa from Banu Abbas. His name is Al
Mutawakil.
When he takes when he takes rain after
3 the rain of 3,
Martezili
pro Martezili,
Khalifa.
When he takes over the reins of state,
he's a very practical person. He said these
Martezili are all crazy. They're crack pots. They
wanna lead us through this like based goose
chase, which is totally destroying the empire. The
the large majority of the Muslims always adhere
to the sunnah,
and they always revered the ulama of the
sunnah. So the Muertazilah, even though this is
in vogue amongst a certain section of the
intelligentsia,
the Awam absolutely hated the state for what
they were doing to the the Uleman and
the Hadithin.
And, the Muartazila
are people who
every
group, they don't like the hadith because the
hadith always disproves, like, everything, what they what
they believe.
Right? Because they all have agendas. Right? The,
their political agenda is to say that such
and such people from from this lineage have
to be imam. And so they make their,
they make their
around
that. Right? The
they have this agenda regarding rationalist philosophy. They
make their and their around it.
We don't we didn't have an agenda. We
just looked at the hadith and said this
is what we believe, this is what we
practice.
There's no like political or whatever agenda that
you can you can easily identify
because there isn't one. It's just a natural
organic outgrowth of
of of what Allah and what his Rasool
said.
Everyone will claim that, but we're the only
ones that that we have. We preserve this
huge corpus of hadith of the prophet
and the hadith criticism and the methodology,
and we we we take our our rulings
from that. And so what happens, Imam Ahmed
is Muhadid. Right? Everyone loves the prophet sallallahu
alaihi wa sallam. So the person who have
narrates his hadith, they're gonna love that person
as well. And so is like, man, these
people are crazy. They're gonna make the entire
state break into pieces because the now hate
us,
because they see us as persecuting
as persecuting the,
persecuting the ulama who are the people that
they love the most. Why would they love
them the most? Because the prophet himself said
part of the of
the prophet there's more to the of the
prophet
than saying kadian is a kafir.
Right? The greater part of the khatmunnubu is
understanding that the functions of the prophet salallahu
alaihi wa sallam except for receiving wahi, The
functions of the prophet sallallahu alaihi wa sallam
are to be discharged by the ulama.
The ulama are there to make sure that
the prophet sallallahu alaihi wa sallam's,
Sharia is preserved to make sure that the
the the the dawah and tablih of the
prophet, salallahu alaihi wasalam's message that the spreading
of his messages carried out amongst Muslims and
amongst non Muslims. It's the job of the
ulama to judge people's
cases and disputes when they come. Why? Because
the prophet
himself is the one who says
that
the are the heirs of the prophets and
we'll get to it later on. Right? There's
more to the than than just making takshir
of, like, kind of whack job groups.
So the people know that and so they
see that the government is, like, beating and
killing all of these people, and it's really
like making a politically very tenuous position. And
people who are in government have other things
to worry about, like the Roman Empire and
the the, you know, like, whatever the Khazar
Turks and like the, you know, this border
is threatened by these people, this border is
threatened by these people. We we have to
keep roads flowing, we have to have taxation
occur, we have to have, you know,
all these things affairs of state, and this
is just a kind of freak show on
the side that's taking all this,
draining and sapping all these resources from the
state. So he's like, this is ridiculous. He
purges the entire government from Muertazil, he says,
you guys are all crazy, like, witch hunter
type people. He goes, we don't need you
anymore. He frees all of the ulama from
jail. By this time, Imam Ahmed has been
so severely beaten and tortured. He'll never recover
for he feels pain in his body for
the rest. He only lives a couple of
years after that anyway.
And,
you know,
he he has scars and wounds and, like,
all of this stuff, but the people love
him. The people really say this person is
a man of God, that he's Ikhlas is
such that he was put through such a
difficult
amount of suffering. He wasn't the only one.
He was just the most pro high profile
one. There are a number of yeah. Al
Harith ibn Maskeen, he's a direct student of,
Ibn Qasim and Ibn Wahab that we mentioned
yesterday in Egypt. There are a number of
people who who do that. They keep it
real. They don't sell out
during the the the the inquisition. But, Imam
Ahmed Bayan, by by far, he got the
brunt of the beating because he was the
most high profile person. Because the Muertazidah knew
if we can break him, then all the
people of the sunnah afterward will accept, you
know, our
because of him, because of their trust in
him that he would never sell out.
Remember we talked about this yesterday about the
imams, how they they they,
disliked the judgeship.
This is another reason. Imam Ahmed was very
very,
cautious not to compromise
not to compromise himself because he knew people
in his age and the people after him
would take him as a,
a standard of what what Dean is.
So
and anyway, this issue which you're probably wondering
right now, why is this even being brought
up and, like, what does it have to
do with my practice of Islam? This issue
is is an issue for that reason.
Because it was made an issue by the
Muertazila and it's a, you know, it's a
kind of a,
a, a litmus test
for for your methodology. Are you going to
have this kind of rationalist philosopher
methodology? Are you going to have the,
the the methodology
of following the wahi,
of of of Nabuwa?
And so I want you to understand that
because there are people there are people who
are honestly, like, taken seriously in public for
reasons
unbeknownst to me.
Okay? They're taken very seriously in public and
they they seem like very intelligent people and
they act like they're intelligent people and they
they definitely are convinced that they're intelligent people
that say, oh, we need to return to
the methodology of the
because rationalist philosophy is what we need.
And the went south when we abandoned,
the methodology, the
and took a more closed minded approach. And
the fact of the matter is is that
that couldn't be further from the truth.
The the time that
the reigned over this Ummah was a time
of
severe and very harsh intellectual repression,
And it was, the the arguments of the
Muertazila,
died not because the the Ahlus Sunnah did
a reverse purge against them. That never happened.
The books of the were never burned. They're
still there. You can read
the the Quran and things that you can
read Khalil and and,
Khalil and Nawi and and Sibowei's books on
grammar. All of these people, their their works
are still
there. They're still there and they're still red,
naveam, and all these people. They're they're all
they're all still there with the ummah. There
was no purge of their books, and there
was no purge of their there's no, what
you call a repression of their that they're
beaten and killed for having the beliefs they
did because the beliefs weren't kufr. They were
just considered misguided.
The reason isn't
a
actual popular strain of thought in the Ummah
anymore is because
the shut them down so hard that that
they, intellectually just they never saw the light
of day again because they were so thoroughly
defeated on the in the in the in
the marketplace of ideas,
as being bankrupt.
And their one shot that they had at
at having the the control of state in
in in in Baghdad was a complete bloodbath.
And, they had a shot also in controlling
the state in North Africa as well. And
the Malekis completely,
and thoroughly supplanted them for for reasons similar
to why they were supplanted in Iraq as
well,
because they really had nothing useful to offer.
So
take a 5 minute break.
Yeah. What time is the salat?
2:2 o'clock even?
Can we do this? Can we just keep
going and then have break, like, 10 minutes
before salat?
Is there anyone who objects to that? You
can raise your hand. I'll give you a
break right now. I won't.
Sisters, brothers,
that way we can keep this finish this
topic before the salat ends. And, it's like,
I mean, if you have a break and
then just go for 30 minutes, that's not
gonna be really
so, yes,
calls to return to a a,
you know, repressive and homicidal mania,
it's not it's not good. See where the
Marth Hazra came from? From the Khaledij. And
there's parallels in their thought processes.
Right? Nitpicking small things, making tech fear over
them and killing people
about that. It's not it's not a good
path to go down. Yeah?
So, yes, the question comes up, well, if
some of the olema buckled under the pressure
of the mena and they lied to save
their life,
isn't that technically permissible? It is.
But there's a difference between something being permissible
and something being a superior course of action.
And in some cases, it's superior to save
your life.
If you're the sole breadwinner
in the household,
you have a large number of children, and
nobody nobody nobody gives a damn about what
your opinion about Abrida is, then go ahead
and be like, oh, yeah. Created? Sounds wonderful.
You
know? That's that maybe that's maybe
that's more heroic. Allah will reward you more
for that. But if you're the imam of
and
you know everybody afterward is going to, like,
you know, be stuck in
deviation and the few people who know better
will curse you for for the, you know,
and tell you,
it may be better to take a stand
at that point.
And Allah knows best. But it is permissible.
Yes. If your life, By all means, if
your life is in danger, if someone's, like,
puts a gun to you and says, say
x y z or I'll
I'll blow your brains against the window of
the car. Be like, x y z, by
all means, please. Because nobody cares about your
what your opinion on is.
I don't even care about my my own
opinion on is, so why would I care
about yours. Right? We take from
who did this work for us from beforehand.
So by all means,
you know,
don't be a hero.
And if you are, make du'a for me,
inshallah.
Yeah.
So we're talking about the Quran still.
So whoever hears the so anyway, the
okay.
Just a little bit more about the the
the the the Quran being created or uncreated.
Right? Again,
the
says that the the the the Quran is
his speech.
The
or the
the,
objection that comes up is what?
Is that how can Allah speak? He's not
like his creation. We say, okay. The speech
is a Sifa of Allah Ta'ala.
Right? Just like the yad is a sifa
of Allah ta'ala.
These are all attributes of Allah ta'ala that
are from the mutashabihat. Allah ta'ala knows what
their actual reality is. We believe that they're
true because Allah says them in his book
and what the true meaning of him of
of that is that we vouchsafe to Allah.
We don't say it's literally speech like the
speech of people just like we don't say
that the mention of Allah's hand is like
a hand, like the hand of people,
or like some souped up hand that's better
than the hands of people or whatever. And
it's just something that it's it is what
it is. It's a Sifa mentions. And,
you know, we will make taweel in order
to shut down our,
you know, shut down the the people of
deviance. But what they actually what what the
actual, like, details of it and the modalities
of it are, Allah knows best. Allata'a knows
best. And this is all that Hanusun know
jama'a, all the that
they agree on that.
Some of them disagree whether we should use
that wheel as a methodology to
shut shut up the, shut up the groups,
deviant groups or not. But all of all
of them, they say anything that there's, you
know, with regards to the godhood of
Allah that may seem to indicate some sort
of relation to the creation,
or some sort of similarity to the creation,
we consider all of them to be.
We just say that it's we know it's
not anything like the creation
and we just,
you know, whatever its actual meaning is, we
vow to Allah So
this brings up the the question, okay.
If this it's the speech of eternal and
uncreated speech of Allah ta'ala, what does it
mean for the Quran to be the Quran?
Okay?
And what it means is, like we said,
when you recite it or when you read
it or when you write it,
it invokes an effect
from Allah subhanahu wa ta'ala.
So the Quran, even though we experienced it
as being revealed
by the prophet sallallahu alaihi wa sallam, when
I say we as in mankind,
right, to the prophet sallallahu alaihi wa sallam
over the course of 23 years.
All of it is what Allah ta'ala said
before he created the earth and is saying
right now and will say forever.
What's the
connection between 23 years and
and and what what I just said, the
eternal and uncreated speech of Allah.
The Quran is something that is like we
said, all all of Allah's attributes, he always
had them and always will have them has
the what he has right now.
The first thing he created,
it comes in the hadith of the prophet
is the first thing he created is the
tablet and the pen.
Right? And he told the tablet to write
everything that was and everything that is and
everything that will ever be.
What is the what is the reason Allah
Ta'ala did it? Again, we said the reason
only Allah knows, but some of the hikmas
we can we can derive from that is
he doesn't need this
to remind him of anything. He already knows
everything. Right?
But it is a demonstration for us
who are forbidden
both by by by tashiriya and by taqin.
It's impossible for us to understand Allah Ta'ala
and it's forbidden for us to even think
we can.
But this is a vehicle for us to
understand that he knew all of this stuff
from before.
So the Quran was all there in the
amongst all of his other, you know, all
the other things that that would be,
in this world.
Right? So the part of the Quran that's
in this world is the writing, the words
of it, etcetera, etcetera.
So all of that invoke that that divine
attribute. So it's
all
there in the means what?
We sent it down in
all all at once. Means that from the
that night, Allah commanded it to be transcribed
from
the which is indeed highest of the heavens
and to be sent down to the lowest
of the heavens.
Aqarid would say the Jibril. This night is
a night of immense barakah.
The Tabata's barakah came down,
on his entire creation,
not just on this or not just on
the prophet
or on Arabia of, you know, the 7th
century,
but in on the entire on the entire
in this entire creation.
This was
an opening and unleashing and and release of
of, immense barakat in in the entire creation.
This is why a person when he you
might, like, wonder, like, why is it we
read this
Okay. Fine. It's like the 27th of Ramadan
is important. Why is this what's the function
of the Surah? The Ulamas is such a,
like, wonder this Surah is like you rejoice.
You feel the happiness of Allah to Allah,
you know, gifting us
with this with this barakah and this wahi,
and this connection with his sifat,
again and again. And this is reading the
the surah as an occasion of shifa, of
of healing and of of of of of
Barakah just to make remembrance of it, to
make the Mubarak remembrance of this occasion again
and again. It's a source of Barakah.
And that one night, Allah ta'ala writes for
people a destiny that they couldn't have, you
know, had for several lifetimes just from one
night. Why is such a Mubarak night? So
this is something that happened
that it was transcribed from the
and then took taken to the lowest of
the heavens. And then from there, over the
course of 23 years,
the words of the Quran were taken to
the prophet
in in in parts and in in in
in pieces.
That each of those words from that,
they then invoke the the the divine speech
in in their own special and separate ways.
So when we say again the Quran is
the created and uncreated in the,
eternal word of Allah, we say so because
the,
the the Quran itself
itself refers,
as the word of Allah ta'ala.
What the modality of the connection between
the creativeness of the words and the writing
on the paper and the uncreatedness
of Allah's Sifa is, we vouchsafe to Allah
except for we say that reading the words
of the Quran
invokes the the the the Sifa of the
divine speech and whatever benefits and whatever effects
that it has on us.
Why do we say that? We don't say
that it's created.
If you if you if you say that
it's created, you're then either attributing something created
to Allah that
or you're saying that when he says that
it's his speech, he does that that that
you don't take that as
as being serious or as being correct.
Is that understood?
This may be a very abstruse issue. You
may come go home tonight saying, like, well,
I didn't even need to know that. But
the reason it's important is, a, that in
the intellectual history of Islam, it was an
issue that came up.
And so you should know about it. The
second thing is to understand how and why
the ulema made such a big deal about
this opposing the Muertazil on this issue has
to do with the way they conceived with
Allah, the nature of Allah
That Allah is eternal and unchanging. When he
says something, it's true, it's even if we
don't understand how it's haqq. And a and
b, he's he's he's unchanging. Allah
is unchanging.
So imagine the you know, like so you
might say, well,
you know, why is it one hookahum at
this time and one hookahum at this time
and all that, the
issues of abrogation and whatnot. We're gonna get
to them later on. But the idea is
that,
the fact that they affect certain people at
certain times and don't affect other people at
other times doesn't mean that Allah is changing.
So imagine the movie, the video is spliced
against the wall. All of instead of experiencing
it through 90 minutes, you it's all just
there at one time. So Allah is putting
his rahma on this frame, and he's putting
his his his,
adab on this frame or whatever.
That has to do with how we experience.
It doesn't have to do with how he
is. We're not able to experience how he
is.
It's haram for us to think about what
is Allah, how is Allah. We can't relate
to Allah to Allah. To just think that
you can relate to Allah to Allah in
and of itself is a type of shirk.
It's not just haram. It's not just a
sin. It's a type of shirk because you
think it's even possible.
Yes?
Why was it so important for the Muslims
to not the Koran was clear? Because they're
crazy.
They're homicidal maniacs.
That's what I'm saying. Bida'a, that's what it
does. You take something that's out of its
place, something that's important, you make it unimportant.
Right? The question why makes it a big
deal out of this and whatever.
Because that's what happens once you once you
remove yourself from
the the
the understanding of why you have revelation,
then things start to take they become out
proportion to one another. This is the same
thing to this day. Deviant groups, every Deviant
group. There's one group, they say that,
and member of the Ahlul Bayt should be
the sovereign leader of the Muslim world. Okay.
I agree with you. I agree with you.
I, Hamza, agree with you. In fact, most
of our imams agreed. Imam Abu Hanifa agreed.
Right? Imagine his father took a bayah at
bayah and Islam at the hands of Sayna
Ali
Right? Every every shari from the Ahlulbayt of
the
prophet who rebelled against the Banu Umayya and
Banu Abbas, Imam Hanifa
supported all of
them.
Why is it no one ever says Imam
Hanifa Shia?
Because he didn't let this one issue
outsize its
importance in the deen.
Do you understand what I'm saying?
Every issue every issue in the in the,
you know, in the sharia
has its place,
and the boundaries of that discussion are defined
by,
by by Usuli principles.
And bida'a, by its very nature, is something
that,
distorts what those are. So you'll see someone
will get up in the Masjid al Khaz,
but Palestine is the most important issue in
the world. Palestine, everything Palestine, this Palestine, that
Palestine, the other thing, Mawana Bilal. They had
a darohikma,
retreat,
and there's a wonderful thing. Hundreds of youth
came together and the people crying and making
toba and blah blah blah. And uncle comes
up to him afterward and says, this is
wonderful. We wanna sponsor you putting up another
retreat like this in such and such masjid,
and we'll pay for everything and we'll this
and that and the other thing. But you
have to have the whole thing about Palestine.
Now
look at here. Anyone here against the the
liberation of Palestine? Raise your hand.
Don't worry. We won't throw a rock at
you.
Do you think I'm against it? Do you
think I don't feel pain about about the
Mas'il Aqsa being,
occupied
by people who don't believe in Allah ta'ala?
Right? The Sahun, the Zionist Jews, like Ariel
Sharon and and and Binyamin
Netanyahu.
Do you think these people are people who,
like, read the Torah everyday and pray? They're
not they're not even Jews. By our definition,
they're not they're ethnically Jews. They're not even
they don't even believe god exists. Well, forget
about anything else. Right? It's like a double
tragedy. Even the rabbis hate these people
because of that.
I do think I I I don't feel
pain about it. I do.
But Allah is not gonna ask you and
me how come you didn't liberate Palestine as
individuals. Maybe as an ummah, we're collectively responsible
for it. I'll I'll accept that. As individuals,
no one one person is gonna be asked
why didn't you liberate Palestine because we couldn't
have done anything about it. Right?
Whereas these things were gonna be asked about,
this is why I'm teaching the
and
not doing a rally right now. But some
people class this one thing that's their their
only thing in life. There's some people you
have to vote if you don't vote, it's
haram. And if you, you know, you're living
in this country and you're just wasting your
time telling people about abstruse intellectual debates that
happened, you know,
1300 years ago, 1200 years ago, and you're
wasting the time of the ummah. And then
there's another group. Voting is haram. In fact,
voting is shirk. If you vote, you're a
kafir.
Come on, man.
You don't even know how to make and
pray properly.
You can't even
read
properly, and you're going around making pronouncements of
forget about, like, you know, having read the
It's not that big of an issue. Okay?
You feel that voting is not like a
good you cannot just go around and sing
say say someone is a because
every weirdo
group, right, there are people
people who follow their own vain desires rather
than submitting to the wahite.
They will always have some kind of screwball
issue, weird issue. They make it into the
biggest thing in the world. Khalas,
celebrating the molled is haram. It's in fact
shirk. It's kufr. If you celebrate the molled,
you are like, destroy the sunnah of the
prophet sallallahu alaihi wa sallam. Then the next
guy, Khalas, if you don't celebrate the mooled,
you're not from the Ashi sunnah of Jama'a.
By the way, take note of this everybody.
The mooled is not mentioned in the
and there's a reason for that.
Because really not that big it's not as
big of a deal as a lot of
people make it into. If you wanna celebrate
it, celebrate it. You don't wanna celebrate it,
don't celebrate it.
I have an opinion about it. I personally,
hamza, I have an opinion about it. I
know other people who have a different opinion
about it. Do I go and say you're
a deviant
weirdo blah blah blah, the other thing the
other thing. It's an it's a it's a
iftilaaf amongst the let it go. Right? But
every screwball weird group, they will always make
they will make like an issue that's not
a big deal. They'll outsize the issue and
just make it into this, like, huge deal.
And this is a a sign of nifaq.
Right? There's a hadith there's a hadith
and then there's another one, arba. There's 3
that people are generally more familiar with. There's
one narration in which it's 4.
Right?
If he if he,
says speech, he lies. He's a person who
doesn't mind lying.
If whereas there's one thing, like, someone put
a gun to your head and said, do
you believe that you could lie to them
at that point? But you can't just go
around lying about stuff all the time, you
know, for
other reasons. Just because there's gonna be some
consequence that you don't like, you can't just
lie about stuff. Life and death is like
an exception. It's not the rule.
Our minds fixate on exceptions and we don't
think about the rule. The rule is like
99.9%
of the your application. The exception may happen
once in a blue moon. Right? If they
if they speak, it's a lie. And if
you trust them with something, they'll betray your
trust. And if they promise you they're gonna
do something, they always run away from fulfilling
that promise With a hasam and fajr, when
they have a
a
a
a dispute with somebody, the dispute goes over
all bounds.
It goes out of all bounds.
It's like,
you know, this guy, he,
I don't know. He hit my car in
the midst of the parking lot. He's a
kafir.
Come on. You say he doesn't know how
to drive. That's still you shouldn't be, like,
mean about it. But if you said that,
that's, you know, justice. Like, like, you're having
a bad day. You don't feel very like
today. Okay. Fine. You said the guy doesn't
know how to drive.
And if he paid you for it and
he made the repair, is done. No. This
guy doesn't know how to drive. He has
no iman.
He has no iman. What kind of person
hits your car in the masjid? There are
people like that, by the I mean, there
are a lot of people like in fact,
a lot of them,
unfortunately, are in, like, leadership positions. They have
these, like, little personal tips with people and
they they go, like,
out of all bounds. And so that's why
that's a tendency the prophet warned us about
in in in
that they they they they fixate on these
small things. And if you wonder how could
the Mu'tazilah do it, wonder how is it
ISIS walks into a into a village
or into a city into into a city,
and they say, whoever doesn't believe that that
that that we're the khalifa will kill you.
K? Maybe jail a person who are gonna
kill you for for being a kafir.
Right? Whoever,
you know, whoever
believes that, voting is permissible is a kafir.
Kufir Yakhi is just believe in a god
other than Allah or that the prophet
is not a nabi. Right? If whoever votes
is a mushrik. Mushrik is like bowing in
front of an idol. Right? There are people
who say these things. They're still alive. Come
on Friday, I'll point a couple of them
out to you, in fact.
They're they're they're out of their mind. Do
you understand what I'm saying when you say
that somebody voting is shirk? What did you
do? You just said, a majority of the
people in the Masjid are kafirs. Their children
are bastards. They commit zina with their the
woman that they consider their wife with every
day. And their, if they slaughter an animal,
it's not halal. And that is haram to,
read their janaza. And all of these things,
do you that's what you're saying, even if
whether you're cognizant of it or you're not.
So there are people that we pray with
every every every week. Sometimes they allow them
to give the khutba and weird stuff like
and there must big masajid in in in
every locality, they allow people like these to
to have forum and they speak and all
this other stuff. And it's very egregious. I
think it's really horrible. So I don't think
it's difficult to understand why some
fanatical, you know, fanatical Muertazili, Molvisab in the
old days, you know, is going to, like,
rally the the villagers with pitchforks to go
and kill people because of some small abstruse
issue. This is unfortunately a part of human
nature.
That's why it's good to read your aqidah,
Insha'Allah. That way you know which things to
make a fight about and which things not
to make a fight about.
Spoiler alert, you're not gonna be able to
make a fight about a lot of things.
There's very few things that really you can
make a fight about.
So whoever hears the book of Allah and
says that this is the speech of,
of of a human being, that person has
disbelieved.
There are some people there was one there
was one,
professor,
who
I won't name him. Why? Because he actually
made Tawba from this before he died.
But he, he was a professor of Islamic
studies in a non Muslim
university, well known person.
And that was his his his,
his position is that the was just a
feeling that the prophet received in his heart,
and he just wrote some words that were
based on those feelings.
And this is one of the things that
the,
the mushrikeen, they used to say about the
prophet that he claims it's the words of
God. He's just making them up and then
saying he's the words of God. Anyone who
says that that hears these these words and
say that they are the speech of of
of of humans, that person has disbelieved.
And Allah ta'ala has
blamed that person, censured that person, and found
fault with that person, and threatened that person
his his eternal torment when he said most
high,
I will roast him in the blazing fire.
And when because when Allah
threatened that person with the with the blazing
fire, he threatened the person who said what?
He threatened the person who said,
that this speech is nothing but the speech
of a human being.
We, as Muslims, we know and we are
certain
that it is the speech of the creation.
Sorry. The creator of of of mankind,
and it doesn't
resemble the speech of creation. It doesn't resemble
the speech of creation.
You don't see people having tarabi for Shakespeare.
Right? Go ahead.
Excellent question. Do we believe the other books
that were sent down are also the uncreated
speech of Allah? Yes.
This is our belief regarding the Torah.
This is our belief regarding
the injil. Right? Injil is not the what
they call the new testament now. Injil was
a that was given to say,
and it was lost.
This is the belief that we have about
the the the
the the
the revelation that was given to say,
and about all other revelation that was given,
books of revelation that were given, we believe
this.
This is if you look if you open
up the tafsir of Ibn Kathir,
and you
read the tafsir about Allah
speaking to Sayidna Musa alaihis salam.
He writes that
that Sayidna Musa heard the speech of Allah
with his ear just like he heard it
with his head and with his hands, with
his chest, with all of his body.
Meaning, it wasn't a speech that was something
that you hear through the ear, rather it
was something that completely pervaded his existence.
That's a message.
Completely, he just he understood it. His and
his speech to Allah was a
holistic experience.
It wasn't it wasn't this.
You understand what I'm saying?
And this is the the the barakah the
barakah of of of
of of Wahi. And this is the reality.
This is the hapika of Wahi. And we
believe that's a very good question. We believe
that about all of the divinely revealed books.
Yes? What about dreams?
Dreams are something different. We'll get to it
inshallah. It's actually a point in the book.
And whoever describes Allah to Allah or ascribes
to Allah to Allah a reality,
from the realities
of being human.
That person has disbelieved.
And whoever has insight,
will take heed,
will will will will
will reflect,
will take into consideration,
this fact
and will not speak the speech that is
similar to the speech of the kuffar
and will be deterred from that. And we'll
know that Allah most high in all of
his, attributes
is not in any way, shape, or form
like a human being.
Are there any other questions?
We'll go on for another 10 minutes. Inshallah,
you said you guys said was at 2.
Right? So we'll go on for another 10
minutes, and then we'll we'll break for salat.
So the break will be from 150 to
250.
Right?
So again, we don't ascribe we don't ascribe
anything human to Allah
This should be this should be very common
sense, but unfortunately, it's not. And this is
a trap that the
have fallen into.
And,
it's something that that, you know,
we should really, we should know better. The
Quran is too well,
well preserved, and the sunnah is too well
preserved for us to fall into that to
fall into that trap.
So this is kind of like a an
exercise
in dealing with some the.
So we dealt with what? We dealt with
the in terms of creation of the Quran,
the
the the the. Right? The being firmly established
over the throne, what does the hand mean?
So this is another issue for example. Right?
It comes in the hadith of the prophet
that the people of Jannah
will see Allah
This is the highest gift. This is a
part of the of the the the the,
the Muslims and the that
the highest gift and the highest blessing a
person will receive in Jannah is
to be able to look at Allah
and see Allah
without any,
need for an interpreter between the 2 of
you, without any hijab or need for an
interpreter
between the 2 of you.
And it's described in the hadith of the
prophet
and it's also
described in the Quran itself,
in the words
that the
the faces on that day will be bright,
will be fresh.
They will be looking. They'll be looking at
their lord.
So so, obviously,
this is a part of aafida because it's
part of the Quran. Whoever disbelieves in part
of the Quran has disbelieved in all of
it.
But what does he say? He says,
So the question comes up, how can you
how can you see Allah
The question comes, how can you see Allah
subhanahu wa ta'ala? You said he's not bound
by time and space. He's expansive. All of
these other things. Right? How can you see
Allah subhanahu wa ta'ala? And And so this
is actually something that the they also they
said, we don't believe we don't believe you're
gonna see Allah in Jannah.
So what what does the what do these
things mean? Well, this they interpreted
it as something that's that's like
figurative, like, you know, that it's it's not
it's figurative. It's not meant to be literally
taken as true.
What we say is what? We say it's
literally true and how will make it happen
is something Allah knows best.
The modality of it, we leave it to
Allah. He said he's gonna make it happen.
He'll make it happen. What does it mean?
What does it mean?
That's his job to figure that out. Do
you believe that a person someone were like,
can you see all of Allah at one
time? You'd be you would say no based
on what we read from this from this
class. Well, what about seeing Allah in Jannah?
So, yeah, we believe that's true and how
it's gonna happen. Allah knows best.
Everything
that's related
from
through the Hadith, through the authentic Hadith from
the messenger of Allah
regarding regarding the vision of Allah in Jannah.
And so,
Sheikh Hamzahi,
he and his this book, he translates it
as the beautific vision. Is that how it's
translated on the slide also?
Yeah. This is, like, Catholic terminology.
The beautific visions means to see Allah to
Allah, vision of Allah to Allah.
If I were to put out, like, a
translation of the,
I wouldn't use a Catholic terminology. But,
that's, you know, something that, like, people who
study the logic theology professionally will understand what
that means.
That everything that comes regarding,
regarding,
the vision of allata and Jannah from the
messenger of Allah sallallahu alaihi wa sallam in
the in the in the Sahih Hadith,
we say that it is true just as
the prophet
said,
and its meaning is whatever,
whatever
the intended meaning of it was. But we
don't we don't enter into this debate
and say, oh, this must mean make that
wheel and say, this must mean according to
my what I feel, This must mean this
and that must mean that.
Not based on our qualified opinions nor based
on our,
based on our vain desires, meaning based on
our unqualified opinion. We just say it's something
that Allah mentioned
will happen.
What it actually means,
we don't we don't, like, define any technical
parameters for it. But when it happens, we'll
be like, oh, this is what it means.
Again, you
maintain a a line between 2 extremes. 1
is, no, Allah has a body, you'll see
it.
He says hand and and hand his hand
must be different than that of the creation,
but it's still a hand and which
if it's still a hand, then it's not
different than the creation. Right? But the thing
is this. Right? That that's one extreme that
you ascribe a body to Allah to Allah
which is what the Jews and Christians did.
And then the other extreme is the extreme
of the. No. No. No. This mean this
doesn't mean that you'll see Allah to Allah.
It means that you will
experience his presence in Jannah or you'll experience
this or you'll experience they just say that
it doesn't mean what it says it means.
It means this.
So we say, no. It is what it
says it means.
What that is, Allah knows best.
I mean, they don't call the religion Islam
for no reason. Right? You have to submit
your will to Allah to Allah that he
talks about certain things you're not gonna understand
when you get there. You'll be like, oh,
that's what it means.
But we don't read into it more than
what's there or, like, try to put our
own 2¢ into it. Right? Remember we talked
about that. Why he what's the point of
why he why Waihi is there to teach
you the things that you didn't know and
you're not able to know.
So you have no place to put in
your own opinion into it. If you could
have figured it out because you're so smart,
and I'm so smart, if we could have
figured it out because of that, there would
be no need need need for the
there'd be no reason for the
So you'll not you're you're we're we don't
enter into it giving our professional expert opinions
nor do we give our unqualified
opinions regarding it. Rather we just say it
means what it means.
And,
he says he brings us boils it down
to, like, a summary point, a very important
summary point that sums up a lot of
the discussions that we've had and that we
will have,
which is that the person,
is not safe in their deen except for
when they vouch safe to Allah, mighty and
majestic is he and his
the knowledge of all things. Say Allah and
his Rasool
know.
Allah knows best. Allah and Rasool
know best.
What did what did the,
prophet
he asked the sahaba on so many occasions
a question.
Many times, they they even knew the answer.
But when he they would he he would
ask them a question, what would he what
would they say?
Allah and his Rasul know best.
Allah and his Rasul know best. So it's
a training that that he gave them. Sometimes
even they knew the answer of the answers
to the question, but they thought they had
that Allah knows more and the Rasool knows
more than them. So they would say that
so that maybe they would give them some
more information. Sometimes they did. Sometimes he would
just say the answer that they knew.
But, that you part of your
whose dean is safe is the one who
vouchsafes the knowledge of Allah and his
to Allah and his
And whatever whatever is
a whatever is not clear
immediately clear to them what the meaning of
this is.
What did they say? They say whatever it
is is true, and Allah and
his know best what it is.
You just submit to Allah and his
Sometimes there'll be certain things like that. So
the a question will come to your mind
or someone will ask you a question, and
you won't know the answer and you can
go to the ulema and find out. Until
then, you'd say say whatever it means. Allah
knows best. Sometimes you'll go to the ulama
and say even we don't know the answer.
Nobody knows the answer except for Allah and
Hisr Rasool